Discovery Box| (0.38) | (Pro 29:9) | 3 tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.” |
| (0.38) | (Pro 29:12) | 1 tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.” |
| (0.38) | (Pro 27:12) | 3 tn Heb “passed by”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on. |
| (0.38) | (Pro 26:21) | 2 tn The Pilpel infinitive construct לְחַרְחַר (lekharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.” |
| (0.38) | (Pro 26:25) | 5 sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way. |
| (0.38) | (Pro 26:23) | 2 tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]). |
| (0.38) | (Pro 26:2) | 1 tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from חָנַן (khanan); it means “without cause; gratuitous.” |
| (0.38) | (Pro 25:14) | 3 tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift. |
| (0.38) | (Pro 24:25) | 1 tn The verb means “to be pleasant; to be delightful.” The imperfect tense promises that there “will be delight” to those who rebuke the wicked. |
| (0.38) | (Pro 24:25) | 2 tn The verb יָכַח (yakhakh) means “to decide; to adjudge; to prove.” This word occurs frequently in the book of Proverbs meaning “to reprove” or “to rebuke.” It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do (cf. KJV, NASB, NRSV), or (2) convicting them in a legal setting (cf. NAB, NIV, NLT). In light of the previous forensic context the second sense is preferred here. |
| (0.38) | (Pro 24:28) | 2 tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness. |
| (0.38) | (Pro 24:1) | 2 tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire. |
| (0.38) | (Pro 24:12) | 3 tn The imperfect of the stative verb יָדַע (yadaʿ, “to know”) means “will know/come to know,” thus “will learn, find out, realize.” |
| (0.38) | (Pro 24:14) | 1 tn D. W. Thomas argues for a meaning of “seek” in place of “know” (“Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403). |
| (0.38) | (Pro 23:24) | 1 tc The Qere reading has the imperfect יָגִיל (yagil) with the cognate accusative גִּיל (gil) which intensifies the meaning and the specific future of this verb. |
| (0.38) | (Pro 22:15) | 1 sn The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs, 238). |
| (0.38) | (Pro 21:13) | 1 sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect. |
| (0.38) | (Pro 21:5) | 3 tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity. |
| (0.38) | (Pro 20:21) | 2 sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent. |
| (0.38) | (Pro 20:20) | 2 sn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115). |
